Ramanisblog

Tag: Sankhya

  • Vedas Alone Not Hinduism Shad Darsana Six Systems Indian Philosophy

    Indian philosophy and the Religion of the Hindus differ from other religions in that,

    1. It has no founder.

    2. It is not dogmatic and one can follow what one is inclined to.

    3. It has no strict rules to follow in that it does not condemn you to Hell.

    4. It does not proselytize.

    Reality, Brahman of HinduismT
    Brahman, The Reality

    5. No single individual is considered as the authority in matters relating Hinduism

    6. It has no written texts and these have been transmitted orally for over five thousand years.

    7.It accommodates all views including the Atheists; you can be an Atheist and still be A Hindu.

    8.It fixes individual responsibility. You can not escape from the results of your actions by assigning it to some one else.

    9. It treats all Beings and also the Insentient equally.

    10. There is no procedure to become a Hindu nor is there any question of expelling some one from Hinduism and readmitting.

    11. Indian philosophy is based on Intuition and experience , though Logic and other tools of knowledge are used to verify or support Knowledge gained by Intuition.

    The systems of Indian philosophy have the following components.

    a) Theory of Knowledge or Epistemology.

    The systems decide first what knowledge is and proceed what instruments to use to gain Knowledge.

    There are some instruments of Knowledge through which we gain knowledge.

    Knowledge is taken at its core meaning, to be aware of.

    That it is correct, incorrect, Right or Wrong comes later when judgement are made.

    Facts are differentiated from Impression of Facts.

    Prathyaksha. Is what is known through senses.

    b)Anumana is Inference.

    c)Upamana is Comparison , with similar things.

    d) Tharka ,  Logic where Knowledge is derived from Logical steps through Syllogism.

    e) Sabda , from Testimony fro others.

    f) Intuition.

    The tools of knowledge followed by a system decides its philosophy..

    Systems of Indian Philosophy, Religion.

    In India Religion and Philosophy are interwoven.

    There is no separation of the two.

    A philosophy not worth practicing is not considered at all.

    Religion is to be experienced and there is no such thing as Practising Religion and non practicing religion.

    Many believe, even Hindus, that the Vedas alone constitute Indian Philosophy.

    Not true.

    We have Jainism, Buddhism, Buddhism , Carvakas and Ajivakas whih form a parf Indian Philosophy.

    They existed along with the Vedas.

    And they were accepted.

    Another feature of Hinduism is the definition of Atheism.

    It has nothing to do with the belief in God.

    One can be a Hindu and remain an Atheist ,like Carvakas, Buddhist,Ajivaka.

    These are totally opposed to Vedas and deny their authority.

    Orthodox systems are those which belive in the Authoroty of the Vedas.

    Those, like Jainism are called Heterodox and they do not believe in the Vedas.

    Even among the Orthodox systems which believe in the authority of the Vedas deny God, like The Nyaya System.

    Philosophical systems are called Darsana.

    Darśana, also darśana or darshanam, Sanskrit: दर्शन from dṛś, meaning “to see”, vision, apparition, or glimpse.

    Though there are other meanings like The darsana of God/Holy men , in Indian Philosophy the term Darsana is used in the meaning meaning provided above.

    It may be called as Perspective.

    Reality or Truth has many facets.

    One discerns what one is inclined to

    The six systems of Hinduism are.

    They are called the Shad (six) Darsana

    Nyaya,the realism school emphasizing analytics and logic,

    Vaiseshika,the naturalism school with atomistic themes and related to the Nyaya schoo

    Sankhya, the rationalism school with dualism and atheistic themes,

    Yoga,school similar to Samkhya but accepts personally defined theistic themes,

    Purva Mimamsa or  Mimamsa), the ritualism school with Vedic exegesis and philology emphasis

    Uttara Mimasa or Vedanta, the Upanishadic tradition, with many sub-schools ranging from dualism to non-dualism.

    ‘

    It has nothing to do with the belief in God.

    One can be a Hindu and remain an Atheist ,like Carvakas, Buddhist,Ajivaka.

    These are totally opposed to Vedas and deny their authority.

    Orthodox systems are those which believe in the Authority of the Vedas.

    Those, like Jainism are called Heterodox and they do not believe in the Vedas.

    Even among the Orthodox systems which believe in the authority of the Vedas deny God, like The Nyaya System.

    Please read my articles on FAQs of Hinduism.

    I shall e writing in detail on each of these systems in detail.

    Reference and citation.

    https://en.wikipedia.org/wiki/Indian_philosophy

     

     

     

  • The World Is Us Sankya, Nirvana Satakam

    We have seen that Adi Shankaracharya explaining the various elements in us for understanding Objects  and how we perceive them, the ‘Observer‘

    न च प्राणसंज्ञो न वै पञ्चवायुः
    न वा सप्तधातुः न वा पञ्चकोशः ।
    न वाक्पाणिपादं न चोपस्थपायु
    चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
    Na Ca Praanna-Samjnyo Na Vai Pan.ca-Vaayuh
    Na Vaa Sapta-Dhaatuh Na Vaa Pan.ca-Koshah |
    Na Vaak-Paanni-Paadam Na Copastha-Paayu
    Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||2||

    Meaning:
    2.1: Neither am I the Vital Breath, nor the Five Vital Air,
    2.2: Neither am I the Seven Ingredients (of the Body), nor the Five Sheaths (of the Body),
    2.3: Neither am I the organ of Speech, nor the organs for Holding ( Hand ), Movement ( Feet ) or Excretion,
    2.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
    The Ever Pure Blissful Consciousness.

    The outside world, to be made known to us has,
    Katopanishad
    Katopanishad

    The Prakriti,(The Potential Energy to be known,),of  three constituent  Dispositions of the Prakriti) called the Gunas.

    Purusha, Kinetic Energy that Flows,

    Mahat, The Intellect, to translate these,

    Ahankara,The Feeling of ‘I, Mine” to be conscious,

    Mind,(For the Observer)

    Five sensory organs,(For the Observer)

    Five Motor organs,(For the Observer)

    Five Subtle Elements(For The Observed, The World)

    Five Gross Elements(For the Observed)

    Total 25.

    Let us look at each in brief.

    What is to be known, has ‘To Be’

    That implies presence.

    That presence has to be immanent and be inert, to be activated when to it is to be known or aware of.

    This presence is Prakriti or the Principle that is permanent, immanent and inert, awaiting to be known.

    This is provided by Purusha, the Kinetic principle that interacts with the Prakriti to generate Intellect,(at the macro level)

    Now Prakriti is constituted by the Three Gunas or Dispositions(for details see post Gunas under Indian Philosophy)

    This Intellect at the Macro level is Mahat.

    Once the Intellect is formed, it is ready to be known, both at the Macro-level and at the individual level.

    To be  understood, at the Macro-level, the external World has the Following.

    Five elements,Earth, Water, Fire, Air and Ether.

    These five elements have five  subtle elements called Tanmatras.

    The Five elements of the external world are gross in nature.

    Their qualities are a part of them ,  like Heat and Light are the qualities of Fire.

    We can not experience them as they are.

    The qualities embedded in them make us aware of them, like the heat is known by our bodies, light by our eyes.

    To sum up, the external world, the’Observed’ has elements that complement the internal organs of the Individual(Observer).

    When these connect Awareness or Knowledge dawns.

    Put it in another way , the Observed becomes Observer when connected, when the Individual Ego is identified with it.

    Therefore to know the Observer(self), is identical with knowing the Observed(External world), for the elements that constitute both are the same.

    The Observed becomes known when the elements of both the Observer and the Observed become  One, when the ‘Ahankara’ or  the ‘I, Mine ‘ is eradicated.

    This , in essence, is Advaita of Shankaracharya.

    It would be interesting to note that the principles elaborated above are from the Sankhya system of Indian Philosophy , which is called a Nastika, Heterodox, as it does not believe in the authority of The Vedas and for Shankaracharya , the Vedas are his source.

    Truth has many facets.

    Paths are many, destination is One.

    For readers,

    I have tried to simplify the concept.

    I find a lot of readers keenly following the post on Yoga Sutra, Isa Upanishad and Nirvana Shatakam.

    For any doubts, please post your comments as a discussion would benefit everyone.

    Also please do not hesitate to point out inaccuracies.

    Here I may mention that while I write objectively, where a topic on Advaita or Shankaracharya is concerned I tend to  become an Advaitin in interpretation for I am an Advaitin by Faith(which includes Reason)

    Those who have different stand points,may have their view and interpret the way it suits their disposition.

    But the meaning of the Sanskrit words are completely neutral as also the translation honest; I might differ in interpretation.

    This applies only to Nirvana Sathakam and not any thing else where I will be posting objectively.

    Explanation of the sloka in the next post.

    Related articles